Women's health--the feminist contribution.
Health visitor education and practice is seen within a feminist context with reference to the patriarchy of language, literature and academic studies.
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Health visitor education and practice is seen within a feminist context with reference to the patriarchy of language, literature and academic studies.
In any developing field such as the one that began as "women in sport," key developments can be traced through the evolution of the language we use and the concepts we develop to express our new understandings. Thus the discourse has moved from considerations of sex differences and sex roles, to gender differences and gender roles, to the sex/gender system, and finally to patriarchy and gender relations, and we have progressed from seeing gender as a variable or as a distributive category to conceiving of it as a set of relations created through human agency and sustained or reproduced through cultural practices including, but not limited to, sport. At the same time, our understanding of sport has grown from seeing it as a static social institution, defined in terms of its separation from the real world, to the comprehension of sport as a social practice produced through human agency and reproduced through ideological work. Finally, our view of gender relations has moved from a focus on sex differences, conceived as relatively innate, to an outraged response to sexism, to a deeper understanding of just how complex and culturally situated are the relations of domination and subordination that characterize gender relations in partriachal cultures. As our consciousness has grown, our questions have changed from "why aren't more women involved in sport?" to "why are women excluded from sport?" to "what specific social practices accomplish the physical and ideological exclusion of women from sport?", "how and why have women managed to resist the practices that seek to incorporate them?", and "how do women work to transform sport to an activity that reflects their own needs as women?" The study of gender relations and sport has come a long way in a short time. In less than 20 years, the field has transformed itself from often angry, always well-intentioned, but generally atheoretical investigations of the patterns of women's involvement and the psychological factors that kept women from full participation, to a theoretically informed, critical analysis of the cultural forces that work to produce the ideological practices that influence the relations of sport and gender. Clearly, the direction for the future lies in the development and application of more critical analyses capable of capturing the complexity of the gender/sport relation.
Feminism provides a personal, philosophic and political means for analyzing the realities of women's lives as lived in patriarchal systems. It is not a single line of thought; multiple approaches have been developed that provide diverse avenues for confronting systematic injustices while learning to value ourselves as women. Jo Ann Ashley, recognizing that new realities must emerge from within nursing rather than from other groups, states: "For many years we have heard that nursing is at the crossroads. Nursing never seems to get over being at a crossroads. Indeed, nursing has been at a crossroads many times, but instead of taking a new road, leaders in the profession always choose to continue bearing the burden of continuing to live out the subservient role under the patriarchal system, rather than taking a new road that can lead beyond patriarchy. Nursing is no longer at a crossroads. It is at a turning point. It needs to turn away from being the "token torturer" of itself and other women. It needs to turn toward the health awaiting women in a woman-defined, woman-created world that lies beyond patriarchal ideas and institutions." Movement in this direction requires becoming familiar with feminist literature and the insights that women scholars have provided. In nursing, a feminist perspective requires an uncompromising questioning of the forces that divide us from one another, the ethics of our actions, and our co-optation into the unhealthy environment of the current health care system.
The authors recently completed a set of monographs on culture and drug use and abuse in a tribal district in Gujarat in western India where changes have occurred in alcohol consumption, two districts in Karnataka in south India where widespread use of cannabis is prevalent, six districts of Gujarat where extensive opium drinking is common, and also on the drug abuse situation in Goa, Delhi and Bombay. On the basis of those studies, the authors call for decentralized planning and a review of the Single Convention on Narcotic Drugs of 1961, and they critique some of the dominant practices in contemporary prevention and rehabilitation of addicts. The role of the family is examined as a socialization institution for transmittal of culture. The limits posed by patriarchy on the extent to which the family can be an agent of primary or secondary prevention of drug use and abuse are indicated.
The anthropological basic characteristics of the "father role" are presented by means of biological and early cultural aspects. The "father role" in its origin arose from mothercentered groups. For them only the "social fatherhood" was of any importance. The female primary groups accepted that man as being "the father" who could provide maximum protection for mother and children. It was not until the post ice-age extinction of many wild animals and the transition to owning of domestic animals--the capital of the shepherds--that patriarchy did develop. Now the "biological fatherhood" as a means of controlling female fertility changed to be the focal point within euroasian cultures.
The xenophobia directed at Gypsies has received little attention from the psychoanalytic vantage. The author approaches the subject by drawing upon Freud's work on the uncanny and Fenichel's on anti-semitism in order to analyse the transformation of fear of the foreign into hatred of the foreign. With reference to the difference in significance between anti-semitism and hostility towards Gypsies as operative factors in the process of western civilization, the author argues that, like anti-semitism, antagonism towards Gypsies is based in the projection of unacceptable aspects of the self onto others, but whereas the anti-semite's unconscious fantasies of Oedipal hatred are directed at the world of Jewish fathers and father-sons representing civilizational progress, unconscious hatred of Gypsies is levelled at the mother-sons symbolising the archaic world, with their adherence to the pleasure principle of matriarchy and their corresponding evasion of the constraints of patriarchy.
This exploratory study examines the effects of patriarchy on police and individual attitudes toward the enforcement of protective court orders for battered women. Police officers (N = 13) and justice officials (N = 8) in the Municipality of Delta were interviewed for their opinions on the efficacy of both Criminal Code peace bonds and Family Relations Act (R.S.B.C., amended 1986) civil restraining orders. Interview data suggest that both protective orders are rarely treated seriously by the police or the courts. It is argued that the occupational culture of the police leads to exaggerated patriarchal notions of women, marriage, and family that are conservative; blame the victim; point finger at other institutions; foster images of women as manipulative; and produce a fictitious narrative of battered women.
Biomedical practices and research in procreation are shaped by three ideologies deeply rooted in American society: patriarchy with its control of women's bodies in the interest of men's procreative concerns and with its focus on 'seeds' and therefore genetics; technology as an ideology of efficiency, productivity, rationality, and control; and capitalism both as an ideology and as a practice, a mechanism that markets technologies of procreation.
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Married women in Benighat, Nepal stressed old age security and continuity of lineage as prominent reasons for wanting sons. In addition, women clearly desired daughters too--an important finding that is less often stressed. Religious reasons and help with household chores were the most common reasons reported for wanting a daughter. Strong desires for sons could increase fertility in settings where fertility is controlled. Additional desires for daughters could have an additional pronatalist influence. For Benighat we document a pervasive desire for at least two sons and at least one daughter. If realized, these sex composition preferences would increase fertility by 50 per cent. Actual effects are no doubt smaller, but the effects of sex preference on the desire for more children and on contraceptive use are clearly visible.
Using data from the 1993 Ghana Demographic and Health Survey, this study explores the relationship between ethnicity and sexual behavior: having sex before age 17 and premarital sexual experience. All ethnic groups show substantial sexual experience before age 17 and premarital sexual engagement. Logistic regression analyses reveal that in general ethnicity influences the behaviors studied, especially for ever-married women. The data suggest that groups that practice matrilineal and patrilineal systems show differences in the likelihood of having sex before age 17. Contrary to expectation, there is an inverse relationship between education and sexual experience before age 17. The findings highlight the importance of group-specific programs in Africa.
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