Editorial

This editorial introduces a journal devoted to examination of the implications of cultural issues on gender and development work. The secondary status of women is one of the few universals in the world, with biology used as an excuse (yet the only constraints placed upon a woman by biology are when she is pregnant or breast feeding). Constraints differ among societies, and cultural practices which appeal to tradition reinforce the power of men. Patriarchal societies foster the notion of an ideal woman to insure the paternity of children and preserve the families. Because women have primary responsibility for children, they are also perceived as the guardians of the very culture which reduces their status. Rape and domestic violence are used to enforce women's conformity to a traditional role. Violence against women is also used as a weapon of warfare while religious fundamentalists manipulate religious texts to insure women's subordination. Participation in development efforts, however, can allow women to question their marginalization and to become positive role models for other women. The arts and the media can also be used to challenge the status quo. The views of women from southern nations have also been marginalized by the north, and people with formal education wield more power than those with experience but no qualifications. Multicultural ideals require development agencies to listen to historically ignored voices, to make a longterm commitment to cultural change, and to employ local people. Charges of cultural imperialism can be refuted if the aspirations of southern women are included on the development agenda.     

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.     

Psychosocial Factors That Contribute to HIV/AIDS Risk Behaviors Among Young Black College Women

Sustainable consumption is one of the most recent challenges in the field of education. This is the reason why a great number of international institutions have formulated strategies to foster more sustainable consumption. In Greece, certain educational programs have gradually begum to implement a policy aiming to sustainable consumption in the field of the new curriculum of studies for primary school. The intent of this study is to highlight the need to consider the pupils' consumer habits and behaviors in the purchase and management of products and services in reference with modern consumption patterns. Specifically, the aim of this article is to identify the pupils' sustainable and unsustainable practices, considering their personal dimensions of everyday living, and giving a particular meaning to consumer education in Greece.     

Surviving on the inside: Reflections on being a woman and a feminist in a male academic institution

This article considers what it is like to be a woman on the inside: a white woman lecturer and tutor teaching social work students inside the white male bastion of the university. Universities are notoriously male-centred in their organisation, their teaching and their knowledge base; women working in universities have referred to themselves as ‘outsiders in the sacred grove’ (Aisenberg and Harrington, 1988). We might expect Departments of Social Work to be different to this, since social work has historically been a profession staffed by women, working with female clients (Brook and Davis, 1985). I will argue that patriarchal ideas and practices persist throughout higher educational institutions and that the impact of gender (as well as class, ethnicity and ‘race’, sexuality and disability) must be addressed at all levels within social work education.     

Self-Identity in Marriage and Widowhood*

Theories of symbolic interaction and ethnomethodology assume that everyone undertakes a complex process of construction of reality, including self-identity, in interaction with significant others. Utilizing insights into variations in identity reformulation in marriage obtained from a study of American metropolitan women, this paper concentrates on variations of identity reformulation among widows. The major hypothesis guiding the discussion is that the higher the education of the woman, as measured by formal schooling, the more she is likely to experience and undertake identity reformulation in marriage and in widowhood. The less education a woman has, the less she will be consciously affected in her identity formulation by these events.     

An analysis of Ophelia in Hamlet

"Frailty, thy name is woman." (Act 1, Scene 2) That's the mark prince Hamlet, or Shakespeare, gave to women characters in Hamlet. Was he so disappointed with women? In the play, there is an indispensable woman character, Ophelia, whom Hamlet is romantically involved with, and she died a tragic death. Is it because she is too fragile? Through a thorough analysis, this paper will find out why Ophelia has such a tragic ending.     

Family migration and the economic status of women in Malaysia

"The impact of family migration on women's economic position in a developing country setting is an area that has received relatively little research attention. Incorporating a lifetime perspective, this study makes use of the retrospective migration histories of husbands and wives from the second round of the Malaysian Family Life Survey to estimate how joint migration with the husband affects women's socioeconomic achievement. The findings show that family migration depresses the chances of working, but it does not significantly reduce socioeconomic attainment of those who do work. However, when a woman migrates with her husband she does forgo the substantial advantage she could have derived had she moved alone."     

The Blackened body and White governmentality: Managing the UK academy and the production of shame

In this article, we conceptualize the production of shame in the Blackened body as a mechanism of White governmentality in UK academia. By identifying shame as a racist anti‐woman form of governmentality that is utilized by universities to silence, alienate and degrade women of colour, we conceive how shame is imposed on her body as a form of disciplining by the White academy. We term this governmentality of recoding her corporeal body and affectivity as pornographic in its capacity and quest to possess her body and manipulate her senses. This recoding occurs within a libidinal economy that structures psychic and emotional life. For management, disciplining the racialized woman derives both pleasure and shame. For the racialized subject, the shame is carried in her body and transformed from a pornography to a psychology of power in which she re‐narrates herself as a body in deficit; lacking networks, motivation, likeability and so on. We posit that understanding the production of shame as a mode of disciplining of the Blackened body in the White academy provides a means for recovery, agency and solidarity for the Blackened body.     

An Endangered Species: The Female as Addict or Member of an Addict Family*

When a woman is the identified addict or a member of a drug/alcohol abusing family system she often experiences considerably more psychiatric abuse than her male cohorts. This paper surveys some of the representative literature reflecting attitudes and practices imposed on these women. Explanations based on a study of healthy family systems are given with interpretations anchored in cultural rather than sexist phenomena. It is suggested that women need to be understood according to the complex interlocking transactions within family systems.     

Gender relations,development practice and "culture"

Most development practitioners have the following preconceived notions about gender and culture: 1) that gender relations are equated with the most intimate aspects of society; 2) that culture and tradition are immutable; 3) that there is no independent resistance to subordination within the culture; and 4) that religion is culture. These notions interfere with work on developing equitable gender relations and complicate efforts to allocate resources in ways that redress the imbalance of power between men and women. The validity of these notions can be tested by analyzing an experience the author had in 1984 when she published a book on women and development in India. On a publicity tour in Liverpool, England, she addressed an audience composed largely of men from India, Pakistan, and Bangladesh. This audience attacked her book and defended an idealized version of the position of women in the culture of South Asia. They accused the author of being a traitor to her own culture and of being Westernized. A Pakistani woman member of the audience, however, thanked the author for her presentation and reported that she was working with Asian women facing domestic violence. The men understood the cultural identity of South Asia as being composed of identical families dedicated to mutual interest, love, and cooperation. However, this family unit requires the subsuming of women's interests. This myth of the family ignores real life experiences of women who suffer abuse and ignores the fact that the notion of "family" is constantly undergoing change. Development practitioners should use culture as a way of opening up intractable areas of gender relations rather than regarding it as a dead-end which prevents work towards equitable gender relations. A new definition of "cultural sensitivity" would be to acknowledge that contests surround the significance attached by a society to different aspects of social constraints and that these contests often represent challenges to hierarchical social relations.     

Toward an assessment of the social role of rural midwives and its implication for the family planning program: an Iranian case study

An axiom of family planning programming is the importance of culturally-appropriate communicators and motivators. Traditional midwives seem ideal for this task but few studies have been done to verify this assumption by analyzing the midwife's social role as perceived by the community. 325 married women and 81 unmarried girls from a "model village" near Shiraz were interviewed by female undergraduates. 82.5% of the women are of childbearing age; 66% married before 14 years; 33% use contraception, mostly the pill, but most want large families because they expect high child mortality rates. Most of the older women are able to assist in childbirth but none, except the village's one recognized midwife, who is considered to have divine backing, will do so except in an emergency. The midwife's activities cause her to be held in low esteem by the community because 1) she has contact with a woman's sexual parts and this fact is public; 2) she has contact with vaginal excretia which are, in Islam, polluting; and 3) she is paid for her services, which labels her as a woman "without shame". The midwife is, however, widely used since women and their husbands fear the trip to the hospital and treatment by a male doctor much more than a midwife-supervised birth. The midwife in the study village had been there only 2 years and feels that she is not fully trusted. She is not consulted on birth control at all, because women expect the pill to be dispensed by doctors and consider other methods as a matter strictly between husband and wife. The midwife's role seems to complement that of the government health authorities rather than compete. The midwife's low status and circumscribed sphere of activity, the weak respect in which her advice is held and the pattern of having only 1 recognized midwife in a village at a time make the midwife a poor agent for family planning services. Her effectiveness as an agent of social change could be improved by training her in hygienic practices of childbirth and by redefining her role-relationship with the community. Studies should be done to identify the areas where traditional birth attendants are the best family planning communicators and those where that role is best left to others.     

It Is Not Old‐Fashioned,It Is Vintage,Vintage Fashion and The Complexities of 21st Century Consumption Practices

This article reviews consumption practices concerning vintage, a fashion style based on used or retro‐style garments. Existing studies connect vintage with authenticity, nostalgia and identity. We explore how the vintage style deploys and comments on consumer culture, bypassing producers by wearing old garments to communicate ‘authentic’ identities. We argue that existing theories on consumption, fashion and subculture cannot fully explain vintage practices. Bypassing the dichotomies and one‐dimensional explanations of these theories, we show that vintage, with its ambivalent relation to both subcultural distinction practices and mainstream consumer culture, serves as a prism through which to examine and understand the complexities and subtleties of 21st century consumption practices.     

叱咤风云的“小女子”吴仪(英文)

吴仪素有中国政坛"铁娘子"之称。她是共和国历史上第三位女性副总理,曾三度位列美国《福布斯》杂志"世界百强女性风云榜"。吴仪长期从事对外经贸领域工作的经历,丰富的国际谈判经验与魅力天成的个性,使其拥有众多海内外拥趸。就像许多她的同事和部下评价的那样——她既是杰出的政治家,又是杰出的女性。《福布斯》杂志的记者塔蒂娜·萨勒芬用三个形容词来形容这个著名的中国女性:自信、优雅、智慧、如今,吴仪已完全退休。荧屏上很难再有她忙碌的身影和斩钉截铁的声音。但她不会被忘记!     

HIV prevention barriers in transgender women: a qualitative study

Abstract

Sexual contact is still one of the most important routes of HIV transmission. The aim of this study was identify the factors that underlie the higher prevalence of high-risk sexual behaviors in a sample of transgender women in Iran. The qualitative study used face-to-face, semi-structured, in-depth interviews in a sample of 15 transgender women. Our participants used sexual practices as a way to be approved/accepted as a woman. Using sex for this purpose led them to engage in high-risk sexual relationships. It is essential to consider these issues in consulting and education about high-risk behaviors.     

An Empire of Drink: Gender, Labor and the Historical Economies of Alcohol

Abstract This article examines the colonial and post-colonial histories of gender, labor and alcohol production and consumption in the tea plantations of North Bengal, India. It argues that the symbolic and metaphoric constructions of primitivism within a - wider imperial narrative provides one backdrop for an exploration of the symbolic and material histories of labor and alcohol politics in the plantation. The essay moves between different historical periods and languages, highlighting the interconnections between the semantic and bodily practices, which continue to index the gendered and racialized labor politics of contemporary tea plantations. It ends with a contemporary ethnographic examination of women's protest around the "liquor business" in the postcolonial plantation.     

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.     

A Qualitative Model of Long-Term Recovery for American Indian Women

SUMMARY

A developmental model of Indian women's long-term recovery is proposed based on American Indian thought about health and healing and life histories of six urban Indian women in recovery for three to 12 years. The qualitative analysis identified four components of the recovery process including positive discontinuity, expanding the circle, reclaiming the mother, and developing new continuity. These components are supported by narrative analysis from the lives of a Yakama woman (Washington Plateau), a Nez Perce woman (Idaho), two Black-feet women (Montana), and two Ojibway women (North Dakota).     

Ellen Swallow Richards: “Humanistic Oekologist,” “Applied Sociologist,” and the founding of sociology

Best known as the first woman graduate from MIT, and the founder of Home Economics, Ellen Swallow Richards was a Progressive Era reformer who applied social science research techniques to problems of concern to early sociologists. As a mentor to many women who joined the “Cultural” and “Pragmatic” feminists of Hull House, her secular theories of “Oekology” and “Euthenics” challenged many of the models of social change prevalent in the Cambridge and Chicago academic communities. Her most radical contribution as a feminist was her assertion that women’s unpaid labor in the home played a vital economic role in maintaining capitalism and was the ultimate source of their second-class citizenship. She shared a belief in democracy and education as a feminist “Pragmatist,” and laid the groundwork for the contemporary “Ecofeminist” movement. Although she was a biochemist by training, she engaged several genera-tions of women in the application of scientific methods to the solution of contemporary social problems. As a political organizer, much of her legacy is reflected in the accomplishments of the reform organizations she was instrumental in founding.     

The economics of faking ecstasy

In this paper, we develop a signaling model of rational lovemaking. In the act of lovemaking, a man and a woman send each other possibly deceptive signals about their true state of ecstasy. For example, if one of the partners is not in ecstasy, then he or she may decide to fake it. The model predicts that (1) a higher cost of faking lowers the probability of faking; (2) middle-aged and old men are more likely to fake than young men; (3) young and old women are more likely to fake than middle-aged women; and (4) love, formally defined as a mixture of altruism and demand for togetherness, increases the likelihood of faking. The predictions are tested with data from the 2000 Orgasm Survey. Besides supporting the model's predictions, the data also reveal an interesting positive relationship between education and the tendency to fake in both men and women.     

The significance of financial self-efficacy in explaining women’s personal finance behaviour

Much policy attention has been placed on enhancing individuals’ financial knowledge and literacy, chiefly through financial education programs. However, managing one’s personal finances takes more than financial knowledge and literacy: an individual also needs a sense of self-assuredness, or ‘self-belief’, in their own capabilities. This personal attribute is known within the psychology literature as ‘self-efficacy’. This paper examines the significance of an individual’s financial self-efficacy in explaining their personal finance behaviour, through the application of a psychometric instrument. Using a 2013 survey of Australian women, financial self-efficacy emerges as one of the strongest predictors of the type and number of financial products that a woman holds. Specifically, our analysis reveals that women with higher financial self-efficacy – that is, with greater self-assuredness in their financial management capacities – are more likely to hold investment and savings products, and less likely to hold debt-related products. Even alongside other important factors – such as education, financial risk preferences, age and household income – the explanatory power of financial self-efficacy is found to be significant at the 1% critical level. Moreover, the significance of financial self-efficacy is independently identified from that of financial literacy factors, which bears important implications for the development of policies aiming to improve financial outcomes.